Iggeret HaKodesh, middle of Epistle 26

Now, the intelligent will understand something far more remarkable, namely, what happens in heaven above through the deliberation and elucidation of an adjudged ruling — of the Gemara and of the earlier and latter codifiers1 —

For by means of this [clarification] one elevates this ruling from the kelipot that were hiding and covering it in such a way that it was not known at all, or that its reasoning was not clearly understood.2

For the reason3 [underlying a particular halachah] derives mystically from the Sefirah of Supernal Chochmah, from which sparks fell into the kelipot as a result of the primordial “breaking of the vessels.”

[As to these sparks of Chochmah which constitute the reasons,] they are there in a state of exile, because the kelipot rule over them and hide the wisdom of the Torah from both the higher and lower beings — both from the created beings of the higher worlds, such as angels and souls, and from man situated here in this lowly world.

וזהו שכתוב ברעיא מהימנא, שהקושיא היא מסטרא דרע

This is why it is stated in Ra’aya Mehemna,as quoted at the beginning of the present letter, that “a problematic query ... emanates from the side of evil.”

Since it creates difficulty in the comprehension of a Torah concept, it derives from the evil kelipot which conceal the Chochmah of the Torah.

Note of the Rebbe [on this addition, which identifies the reason with the sublime Sefirah of Supernal Chochmah]: “This [addition] explains the magnitude of the exile [when the reason is not known], (and of the [consequent] redemption [when it is ascertained]) — even though the law itself is known and [hence] not in exile.”

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